Ox day there arose a hullabaloo in the village that a preacher, who had arrived there, had condemned Guru Nanak and people were out to attack him with sticks. Naudh singh happened to come that way. He saw a man with a long beard but without long hair being surrounded by a crowd. The Baba asked him, “You are wearing fine washed clothes. How have you happened to come among us who wear soiled clothes?”
He replied, “I want to convert you all to the Arya Samaj”. The Baba asked him, “Do you seek to convert us who are animals, into men?” The man replied, “Men and animals are separate species. I do not believe in miracles.” Naudh Singh said, “Friend, we are poor folk and struggle with the soil to earn our daily bread. We have not time for clever arguments. Kindly go to some town.” Tothis he replied, “We want to convert the whole country to the Arya Samaj.” The Baba said, “If you cannot turn animals into men, then what good lies in our conversion to Arya Samaj. If men are only to grab others’ property and are not to be content with their own, if they are nottolookupon what belongs to others as forbidden fare; if we are not compassionate, than what good lies in our being labelled with the Arya Samaj? If we still remain animals, then the label of Hindu or Muslim does not matter.” This made the new comer pause. While he was thinking the Baba continued:-
“Listen, brother! animals, when they are hungry want to grab others’ fodder. But men even when filled, seek more. We are lower even than _ the animals. You want to create factions among us. To what purpose? Can you give us a medicine with whose effect we cease to waste our hard-won earning? Teach us the wisdom not to hit others, not to steal others’ property. Tell us how we should work honestly, share our earnings with
others’ and be devoted to God. That is the path of weal for Hindu and Muslim both. Ifyou are not capable of this, then better go back. Wealllive happily here and there are no divisions among us. A few Mohammedans also live here. They have good relations with all of us. There is no bickering. You do not have the power to rid us of the malady of ego, or turn our animal tendencies into godly ones. All that you do will be to create a few bickering chaps. Others like you will come and further intensify quarrels, making brother fight against brother. I have spent a few months at Lahore and have observed all this. You go to the clever. We simple folk need only three things: to do honest work, to share our earnings with others and to engage in - devotion to God. Our simplicity is best for happiness. Our people now do not go to courts or the police station. After much effort we have got the liquor shop removed. After discarding itwenow take milk; we now no longer waste OUI earnings over lawyers and Court clerks and save our money to live in some comfort. We work in our fields and on the irrigation wells. Everywhere people are working and reciting Sukhmani. All around rises the sound of divine prayer. With all this do we need your learning?’1 The missionary was a litthke embarrassed. The words of this simple man of action were touching his heart, but still he wanted to persist in his argument. He said, “Do you want to live for ever in ignorance? Don’t you wish to acquire knowledge? The world is acquiring means of comfort through knowledge.“ The Baba replied, “Truly speaking, this kind of knowledge, I regard as poison. It does not change man’s nature; it is like the grindstone which only sharpens the edges of a knife or scissors. Such knowledge as does not uplift the mind, we do not need. We need only the kind of knowledge that uplifts the man and his mind. If you have such, impart it to us.” The missionary changed to Hindi and said, “Your Guru too, was illiterate; that is why he taught such things.’1 The Baba said such illiteracy is a blessing. The Guru taught:- “A hundred times a day, I am a sacrifice unto my Guru, who without making any delay, made angels out of men.“1
1. Asa Di War, Guru Nanak Dev
While the Baba was in this mood of devotion, a young man struck a blow on the missionary’s face and challenged him to repeat his words. At this the Baba came out of his mood of absorption. He caught hold of the young man’s arm and restrained him from striking another blow. He embraced the missionary and begged forgiveness of him. The missionary, terrified with the blow was now consoled by this show of love. The Baba addressing him said, “Brother, is your attitude of mind Godly? Blood is not washed with blood, hatred is conquered through love. [asked you to go to some town. Leave us simple folkalone.”
In the meantime more villagers arrived carrying sticks and were asking in an angrytone, “Who is the man who has insulted Guru Nanak Dev? When they saw Baba they paused. The Baba said to them, “Brethren, have patience. This man has learning, but his learning does not overcome hatred. He knows about the darkness that leaming brings, but not the light of love. That is why he runs down holy men. We should make him realize his error. Should you kill or hurt him, his error will remain. He does not know that calumny is not a divine quality. It is not a part of religion, but a sin. He has forgotten that he is a religious missionary and that calumny is evil. Before converting others he should convert himself." The simple but just words of the Baba proved effective. The missionary, who was afraid of being assaulted, realized that calumny is evil andis not a noble quality. It would take away from him all merit of a preacher and he should discard calumny, anger and envy.
The missionary was thus feeling a change within himself. The Baba then asked him, “Friend, do you believe in God?” To which he replied that, he believed in one God only. The Baba asked him, “Does your God favour increase in Goodness or — and strife?” The missionary replied that he desires increase in love. The Baba said, “But you have now lighted a fire and also exposed yourself to a danger. These people who were full of love; but what you have done has brought you close to death and incited them to anger. Is this your teaching? This is not godly but diabolical work.” The missionary replied “Your words are very effective, but pray tell me, does not each faith want its
progress? Don't you wish the spread of Sikhism?”
Baba said, “I do desire that Sikhs should increase in numbers. A Sikh is an ideal man and with more Sikhs the world will become a paradise. I do not wish all kind of criminals to come to Sikhism, wearing the garb of Sikhism, yet continuing in their old ways. It will be a false satisfaction that they have tured Sikhs. | will tell you the story of a Sikh who was truly converted. Heused to accept bribes. He wanted to beconverted to Sikhism. We told him first to give up corruption. His pay was ten rupees a month. Without illegal gratification he could not make bothends meet, but still he managed to give up corruption. He had to sell away his buffalo, his mare and relieve his servant. His wife had to do the entire household work, but his heart Was purified. We then converted him to Sikhism. He is now a deeply religious man. He lives now on his own hard-won earnings out of which he gives away something in charity and engages in devotion. He says, “my malady is now gone. Iam now happy; devotion has brought me joy.”
The missionary asked him, “Can you convert me to sikhism?” To which the Baba replied in the negative. Surprised, the missionary asked him, “Why?” The Baba asked him, “Would you listen patiently to what I tell you? We are simplefolk.” The missionary said he would not mind what the Baba said. The Baba then told him, “Ido not wish to set Guru Nanak’s harvest on fire.” Shocked, the missionary said, “Am I a spark of fire?” The Babasaid, “I am not given to cleverness like the town folk. As an Arya Samajist you have provoked Sikhs. As a Sikh you will similarly provoke Mohammedans and Hindus, but Guru Nanak’s mission is one of Love.”
To this the missionary asked, “Don’t you convert people to your own faith?” The Baba said “Our conversion consists in teaching people how to be truly happy. I am a simple man, but those amongus who live noble lives raise men from the animal state to the state of true humanity. It is only then that such people are labelled as Sikhs and are given the initiation.” The missionary said, “Old sir, lam ashamed of myself. Your words are so true. You speak the bitter truth. Supposing! have to give up my present vocation and embrace Sikhism, will you be able
to arrange for my livelinood?” The Baba refused to take any such responsibility. The village, he said, did not have resources for this purpose. He was welcome to stay for a few days as a guest, but certainly not as a Sikh. The missionary was Surprised, and asked “why?” The Baba said, “The Sikh believes in God to be the true provider. One who bargains for where with all is only a kind of trader. Among us such get respect as repent of their bad deeds and are devoted to God for their spiritual welfare. God is then their true provider, not worthless people like us.” The missionary said, “Despite your unlettered simplicity, old sir, you are truly wise.” The Baba replied in humility, “I have no wisdom, but wisdom lies In truth.”
The missionary, in a truly repentant mood said, “I realize now that I have wasted my life in calumny, meanness and making factions. In my eyes the world was selfish, clever and dishonest. I too sought to follow the same practices. I had not seen this model village of nobility whose honesty is supreme, and where men share their earings with others and love God. Today I have seen a straight and simple man, hard-working and charitable, who takes his stand on righteousness and love. This is a unique model, nothing can withstand this and it has won my heart. I am a sick man, sick in soul. Admit me to your order and make me your follower-simple, hard-working, charitable and full of love. This village which has got rid of the drinking habit is blessed. Blessed it is also that it has bid good-bye to quarrels and litigation. Can you keep me here?”
At these words, the menacing young men put down their staves and their looks were no longer menacing. The Baba came with the missionary to the temple. The congregation assembled and after the missionary’s matter was discussed, a prayer was held for him; his old errors were forgiven, for the future he was exhorted to recite the holy texts, to sweep the temple floor, spread the carpets and draw water for common use. For his wherewithal he was given a piece of land and till he would learn to do cultivation, others would do it for him. In the meantime he would have his meals at
J4aa0
“Accept God's doing as good and in joy and sorrow on Him meditate.” (AG 209)
with people were happy, but the continuous downpour
caused distress. People came to Baba Naudh Singh to seek relief. The Baba advised resignation to the will of God, but finding that they were greatly distressed, he initiated an Akhand Path.! After sometime the fury of the rain abated. At the close of the ceremony while all were sharing the common meal, the Baba noticed that the Mohammedans from the village, who were in a small number, did not participate. This worried him. He sent for them. Even then no one turned up. After another attempt Nathu the Cobbler? came and said, ‘Old father, we cannot go on as before.’ The Baba asked him, ‘Why?’ The cobbler was still incommunicative, but at last came with something like the issue of the majority in the Village, that is the Sikhs and the Mohammedan minority. He said, “Let us confine ourselves to our respective faiths.”
The Baba, perturbed at his words said, “It is all right for people to love their own faith, my son, but how can the nails be alienated from the flesh? For generations we have been living together and having good relations. What has brought this estrangement?” The cobbler replied, “We respect our own faith according to which all who do not recite the Kalima are Kafirs and no social relations should be maintained with them.” The Baba asked him, “Is this teaching new or old?” “Old,” replied the
Ae some days the heavy rains came down. To begin
1. Ceremonial reading of the Granth Sahib. 2. He would be a Mohammedan by faith.
cobbler. “Then”, said the Baba “how have you been associating with us?” the cobbler replied, that was through ignorance. “How has this new knowledge come?” asked the Baba. The cobbler said, “An elder of our faith, Saif Din is here since a few days. He has opened our eyes?”
The Baba asked, “Where has he come from?” The cobbler said, “Just now he has come from Lahore, but he has learnt the Sharia and Jurisprudence at Aligarh and other far-off places.” The Baba asked, “Has alsolearnt English?” “Yes”, said the Cobbler. The Baba heaved a sigh and said, “Surprising that despite all his learning he is creating dissensions.” The Cobbler, then said, “Shall I take leave?” The Baba asked him, “Will you now give up mending our shoes.” The cobbler said, “We won't give up our trade, but we shall not eat from your hand!” The Baba felt relieved and said, “I was fearing that you will give us up altogether.”
It was now afternoon. The sun had appeared after several days of rain. People were sitting in their fields and around the village wells. The Mohammedens of the Village barring two families who owned land, were all working folk, such as weavers, cobblers, calico-printers etc. They were all sitting around a well when the Baba, who was looking after his fields, happened to come that side. Saif Din, the preacher, was speaking eloquently and relating old tales about the suppression of Hindus by the old Mughal and Pathan rulers. He said, according to the teaching of Islam this was justified. He was exhorting them to unite, taunted them with cowardice for slaughtering goats and not cows on the sacrificial Id. The Baba listened to this. He came and sat among them. Although saif Din had been inciting them to hatred for several days, still when they beheld the Baba’s face radiating light, they all joyously welcomed him. When Saif Din had a close look at the Baba, he felt a little apprehensive. The Baba had a wellproportioned body, a well-etched face, long flowing beard, eyes full of love and a smile playing on his face. He was perturbed at the sight of this noble face. His malice appeared to tremble. He now changed his topic and started relating the
story of the Caliph Omar. He continued, but a certain kind of stumbling was perceptible in the flow of his speech. This was noticed also by his coreligionists. After his sermon was over, he turned to the Baba and said, “Your figure is so noble looking, I wish you were a Muslim.” The Baba, prepared for such a thing said, “Brother who is a Muslim?” Saif Din replied, "A man of true faith.” “What does that imply?” the Baba further questioned him. To which Saif Din replied, “One who believes wholly and solely in one Allah and avoids associating any other god with Him.” The Baba said, “I too believe in one God and no other, though I do not know what your view of it will be.” Saif Din askedhim “You don’t worshipidols?” The Baba said “Sometimes the love of wife, progeny, honour and wealth attract me, but I pray to God to turn my love towards Himself. I think you also consider the love of worldly objects to be idolatry. I am not an educated man, but that is how I reckon Him." This reply nonplussed Saif Din and he did not know how to contradict the Baba’s simple logic. The Baba asked, “Am | right? You know we are only simple folk.” This, Saif Din countered with an: observation, “You are, a unitarian all right, but do not believe in the holy Prophet,” The Baba asked, “Who is a Prophet?” Saif Din replied “A perfect man who is sent down by God", the Baba said “I too believe in such a prophet.” The preacher then asked him, “Why are then your moustaches not clipped.” The Baba said, “Friend, you are talking of faith, and you have come down to moustaches,” Saif Din asked him, “What is the name of your prophet?” The Baba said, “What is the need for that?” The man said, “But I wish to know.” The Baba said, “Friend why bother about all these things? the village people were living in harmony. You have now divided them. Still, God may bless you.”
saif Din asked, “What wrong have I done? Should I not preach my faith?” The Baba said, “Do that by all means, but do not draw the people towards Satan.” Saif Din asked, “satan how?" The Baba said, “Do not be provoked. I am a simple man, but please tell me, do you not believe, that there is God and there is Satan.” To this the man replied in the affirmative. Then,
Masked the Baba, “All good qualities, like doing good to others and prayer etc., you believe, are taught by God.” “Yes”, he replied. Said the Baba, “Evil qualities like calumny, harming others, hate etc. are inspired by Satan?” “Yes”, Saif Din said, The Babasaid, “Then why are you inspiring these simple people with these evil qualities. Isn’t enmity and hate Satanic in nature?” These simple words of wisdom left Saif Din speechless. Then the Baba told him, “Friend there is only one God who is the Lord of all mankind, all must worship him in any way they please. Further, we all have to live together. Without co-operation, how can we pass our life? IfGod is the universal father, then all human beings are brothers. You are dividing brothers. Do you know, when our temple was repaired all the Muslim inhabitants of the village contributed to it, and when the mosque was built all the Hindus and Sikhs helped? Now after your preaching both sides will rather demolish the other's place of worship. Why do you educated folk set our simple people at loggerheads? You may take us to be illiterate and ignorant of Sharriat’, but we are livinghappily. Youhave sown the seeds of misery. If [had two sons I would not wish them to quarrel. How would ‘Allah’ be pleased that his sons should harbour enmity and hate for each other?”
Saif Din, who was put to shame by these words, still persisted, “Do you mean that the true faith of Islam should vanish?” The Baba replied, “I have not said any such thing. All that I have saidis, do not create hatred in the name of God. Let people read their own scriptures and still not harbour envy and hate. One man may believe in Ram, another in Mohammad. Let them preach their faith. I know only this simple thing, that where there is hate, there 1s no happiness. Such a person is not a true believer in God. One who is a true believer is inspired by love and has true spiritual strength. Such a one sets those in error night with love. Hate is opposed to God’s will. Does the Quran say anywhere that God favours hate? In my opinion love is God's self and hate the self of Satan.”
Saif Din asked the Baba “What is your faith?” The Baba replied “My faith is patently written on my face. As far my
conduct, it consists in three articles: earnest work, sharing one’s earnings with others and devotion to God’s name. Tell me, are these things condemned in the Quran?” To this Saif Din replied in the negative.
The Baba then asked him, “Why are you then creating dissensions between us and our brothers? I hear, now those among them who have small holdings seek to divide the common pasture land. The police officer is a Mohammedan; they will seek his favour as a minority. Sofar we were living as one family. Now we shall have to hanker after the police and other functionaries and be pushed about. So far Hindus, Sikhs and Mohammedans sat together to settle common points. Now we Shallhave to appeal to the police. Ifthe next police officer is a Sikh, then the Mohammadens shall have to suffer. Listen brother, it is we who shall undergo the rigours of summer and winter, but our hard-earned money will go into the homes of low-paid constables and clerks who will enjoy luxurious food at our cost. We shall only get dried crusts of bread. some will have to mortgage their land; brother will kill brother. It will be officials and lawyers who will have pleasure at our cost. Saif Din, this is the seed they have sown. Learning is good, but why should it teach you only strife? The Kauravas and Pandavas too were learned, but did not give up strife. Their fight ruined the land. You will have gone but we shall have to reap the consequences. Then looking towards the Mohammedans he said, “Friends, let me bid you farewell. For so long we have lived in harmony. The Deputy Commissioner commended our village as an example to others to follow. The Government was pleased with us. We too were happy. God was pleased with us also. Hereafter we shall be no different from the other villages. Brothers, now if there is to be a parting, let us, any way, embrace each other before we part.”
The strong-willed Baba shed a tear. The biggest landowner among the Mohammedans called Ranjha, at this, burst outcrying and fell into the Baba’s arms. Theirexample caught. The whole assembly was_ tearful and all were crying, “we shall not quarrel.” The whole assembly formed a com pact group and
made a circle around the Baba. Saif Din, who was standing aside, witnessed this flood of love let loose by a simple man. Even his heart was not left untouched. He had been preaching Jehad among the Frontier Pathans, but he too was feeling the impact of this emotion. In a moment Saif Din thought that he had been using evil methods. He felt that he had been exploiting others and creating strife. He considered himself to be the author of dissension.
When all had embraced one another, Saif Din too, bowing before the Baba said, “I feel embarrassed to say this, but your love has shaken me. I value your words that those who profess religion should preach love, strife is sickening.” The Baba at this exhorted him also to show love like the others.
Saif Din said, “The world is full of hypocrisy and selfishness. In the prime of youth ane hopes for truth and honesty. But experience shows this faith to be misplaced because then man loses his idealism.” The Baba, with a sigh said, “Yes, greed is like a falling cataract drowning the self.” Addressing Saif Din, he continued, “Greed is certainly all-pervading and snaps our ties with God. When that is done, then evil tendencies and Satan overpower us and we grow worse than animals. Greed makes men aggressive and creates strife. I sometimes feel that if the army, the police and other coercive agencies were withdrawn, men would cut off each other’s throats. However if justice prevails, these agencies would not be needed. If man was to realize his true duty, he would become an angel. Then we shall not need even to guard our property.”
Saif Din agreed that this was indeed the teaching of all founders of faiths. Despite this, however, all turn to selfishness and take to aggressiveness and cruelty. People do not adhere to truthful living, be they the traders, the cultivators, the preachers of religions, the learned men and others.’ The Baba said, “To resolve this difficulty, among all religions, have appeared the holy seers who have taught love, justice and compassion. My prophet has taught, “Nanak, to grab what belongs to another is like pig’s flesh to a Mohammedan and
cow’s flesh to a Hindu. The true teacher of religion is one who does not touch such carrion.!
What belongs to another is like carrion. The world can prosper only through moral qualities. But while all assent to this morally, they fail to practise it. I have arrived at the conclusion that we human beings are imperfect. Within us is greed which makesus false. Through love of Godwe overcome the greed and our actions become noble. The same prophet from the Punjab declares, “There is one sole provider for all whom we in no way should forget.”
naif Din too, was full of appreciation for the Baba. He asked him, “How to fill our heart with love for God?” To which the Baba replied, “By keeping company of devotees of God and by remembering Him. Thus the heart is filled with faith and compassion. This leads to true happiness. Learning should teach man to live a life of truthfulness.”
At this Saif Din, addressing his co-religionists said, “Brethren, truth overcomes all. | have acquired leaming and follow the Muslim code. Love is, however, the core of religion which we have not practised. I have preached to you to follow the Sharriat, but not love, which is its spirit. This man like a magnet has attracted me to himself. He has awakened me. I fear to go back to my earlier world. Purity has entered my heart. It has given me joy. I wish to stay on here. Will you arrange for my daily bread and keep me here?”
To this all replied, assuring him of their willingness to keep him. But the Baba dissented. He explained his objection thus: “Brother, we are not the provider which only God can be. We are not out to entangle people in our faith; we are only interested inpointing out the truth. We are poor peasants and cannot make ample provision for you. God who created you, is your provider. The Guru who is Punjab’s Prophet has said, He who gives life will also give sustenance. His is the eternal store. You place yourself under God’s protection who is the true
1. Var Majh 2. Japuji
provider. All of us should hope to share from His bounty. No human being can be another's provider, which God alone can be. We can only arrange holy company to stabilise ourselves. You are welcome to follow our example. With heart fixed in faith, comes union with God. Such a one need not worry for sustenance. Just take an example. Your wife does not have to worry for her sustenance. That is your worry. If you are God's devotee, He will similarly provide for you. Be His, not only through argumentation but from the depth of your heart as well. Never be forgetful of God. The Guru said;
“There is but One God. By True Guru's grace He is obtained. Why do thou O man think of enterprise, when reverend God is Himself engaged in thy care.
In the rocks and stones, He has created the beings and their sustenance He puts before them.
O.my Venerable Lord, he who mixes with the society of saints, 1s saved.
By Guru's grace, he obtains the supreme status and the drywood blossoms forth. Pause.
O mother, father, people son and wife, no one is the support of another.
To every individual, the Lord reaches sustenance, Why fearest thou, O my soul?
The flamingoes come having flown over hundreds of miles while their young ones they leave behind.
Who feeds them and who enables them to peck? Hast thou ever thought of it in thy mind?
All the treasures and the eighteen supernatural powers, the Lord holds on the palm of His Hand.
Slave Nanak is devoted, dedicated and ever a sacrifice unto Thee.
O Lord, and to Thine vastness there is no limit or bound. (Goojri, 5th Guu A.G. p.495})
So brother, through love of God all your worries shall end. Saif Din in acontrite mood said, “My learning is worthless.
You are amanofnoble actions. My learning availslittle. I cannot now leave this noble company.” Addressing those present, he said, “You all go home. I shall stay in this field and contemplatingonGodwashmysins. Ishall place myselftotally on God's bounty. I shall try to wash off the pride of learning, through your blessings.”
The Baba embracing Saif Din said, “Brother, you are visited by Divine grace. The love of God alone brings joy in this world and the next.”